Day 115: Wounds to Unity

Concern for achieving unity "involves the whole Church, faithful and clergy alike." But we must realize "that this holy objective - the reconciliation of all Christians in the unity of the one and only Church of Christ - transcends human powers and gifts." That is why we place all our hope "in the prayer of Christ for the Church, in the love of the Father for us, and in the power of the Holy Spirit." CCC 822

In today's reading, the Catechism speaks about the wounds the Church has suffered in its unity. There have been many over the centuries, the most famous and painful in my view are the schisms that resulted from the Council of Chalcedon in 451 AD, when the Oriental Orthodox split from us, and of course even worse, the Great Schism of 1054 AD when the Eastern Orthodox did the likewise. After the failed Council of Florence of 1445, little progress has been made to heal the wounds caused by these schisms. There has been some movement since Vatican II, but we are still a long way away from full communion barring divine intervention. With Protestants, the dialogue has been even shakier, depending on the "ecclesial community" the Church has interacted with. Still there has been some movement, like the pretty surprising joint statement back in 1999 on the core issue of the so-called Reformation: justification. The Catechism Compendium summarizes the Church's view about our "separated brethren":

In the churches and ecclesial communities which are separated from full communion with the Catholic Church, many elements of sanctification and truth can be found. All of these blessings come from Christ and lead to Catholic unity. Members of these churches and communities are incorporated into Christ by Baptism and so we recognize them as brothers. (#163)

I am a simple layman and have no idea how these schisms can be healed. I don't believe there is anything man can do on his own, but it will take His grace and the working of the Holy Spirit to overcome what our mutual sins, pride, and stubbornness have brought about. For now, all I can see from my perspective is we need to rachet down the rhetoric as much as possible (this doesn't mean not defending the truths of the faith), inter-communal dialogue among theologians, working together whenever possible (e.g. pro-life causes, charity, etc.), and getting to know and respect one another as much as we can instead of relying on old stereotypes. Christ never wanted this and our divisions are not of His doing, but our own. I like how the Catechism Companion, Vol I puts this:

Sin is what causes division among us. At the Last Supper, Jesus begs his Father that his followers may all be one. We should never be content with division in the Body of Christ when Jesus specifically prayed for us to be united. This should cause us great pain; if we love what Jesus loves, then we should love unity and be hurt by its absence... The truth of the Catholic Church is a gift. Like St. Paul, we should not boast in anything except for the cross of Jesus Christ. (p. 234) 

Day 114: The Church Is One

"This is the sole Church of Christ, which in the Creed we profess to be one, holy, catholic and apostolic." These four characteristics, inseparably linked with each other, indicate essential features of the Church and her mission. the Church does not possess them of herself; it is Christ who, through the Holy Spirit, makes his Church one, holy, catholic, and apostolic, and it is he who calls her to realize each of these qualities. CCC 811

In today's reading, the Catechism speaks of the first of the four attributes of the Church as outlined in the Nicene Creed: that it is One as the Triune God, the Father, Son, and Holy Spirit are One. A diversity of every race, language, and culture joined together in Christ, especially via the Mass and the sacraments. The same Eucharist a Catholic can partake anywhere in the world, exactly as the Lord intended.  The Catechism Compendium notes:

The one Church of Christ, as a society constituted and organized in the world, subsists in (subsistit in) the Catholic Church, governed by the Successor of Peter and the bishops in communion with him. Only through this Church can one obtain the fullness of the means of salvation since the Lord has entrusted all the blessings of the New Covenant to the apostolic college alone whose head is Peter. (#816)

It is that unity of the Church, despite our own sins and arguments, that I personally find compelling as a Catholic. From very humble and sinful men, the Church blessed by Christ has spread throughout the world in spite of our best efforts to thwart it. I like how the Catechism Companion, Vol I puts it:

The Church has been spread to the entire world, and we have inherited it from fishermen and tax collectors. There are broken people in the Church, but there is an unknown multitude of saints. We can easily overlook the fact that a remarkable stream of saints has been raised up by Jesus Christ in his Church over the past two thousand years. (p. 232)

Day 113: The Temple of the Holy Spirit

"What the soul is to the human body, the Holy Spirit is to the Body of Christ, which is the Church." "To this Spirit of Christ, as an invisible principle, is to be ascribed the fact that all the parts of the body are joined one with the other and with their exalted head; for the whole Spirit of Christ is in the head, the whole Spirit is in the body, and the whole Spirit is in each of the members." The Holy Spirit makes the Church "the temple of the living God." CCC 797

In today's reading, the Catechism speaks of the Church as the "Temple of the Holy Spirit". It is proper to call the Church that, for as the Body of Christ it is God's own. The Catechism Compendium explains:

She is so called because the Holy Spirit resides in the body which is the Church, in her Head and in her members. He also builds up the Church in charity by the Word of God, the sacraments, the virtues, and charisms.

“What the soul is to the human body, the Holy Spirit is to the members of Christ, that is, the body of Christ, which is the Church.” (Saint Augustine) (#159)

As the "Temple of the Holy Spirit," we receive various graces, "which directly or indirectly benefit the Church, ordered as they are to her building up, to the good of men, and to the needs of the world" (CCC 799). These graces or charisms may be extraordinary (e.g. miraculous healing) or "simple and humble" (e.g. cheerful care of others). The Catechism Companion, Vol I elaborates more on what charisms are:

All of the charisms are other-directed - that is, they are intended for the building up of others. All of us are called to serve others in different ways, and the particular charisms allow us to fulfill the responsibilities we have been given in our state of life... Because the charisms are other-directed, they call us out of ourselves to love others sacrificially. (p. 231)

Day 112: The Church is the Bride

Christ "is the head of the body, the Church." He is the principle of creation and redemption. Raised to the Father's glory, "in everything he (is) preeminent," especially in the Church, through whom he extends his reign over all things. Christ unites us with his Passover: all his members must strive to resemble him, "until Christ be formed" in them. "For this reason we . . . are taken up into the mysteries of his life, . . . associated with his sufferings as the body with its head, suffering with him, that with him we may be glorified." CCC 792-793

In today's reading, the Catechism tells of how Christ is the Head of the Church and is the Bridegroom to His Bride, the Church. For the former, the Catechism Compendium sums up how Christ is the Head of the Church and together with us as members helps form His Body:

Christ “is the Head of the body, the Church” (Colossians 1:18). The Church lives from him, in him and for him. Christ and the Church make up the “whole Christ” (Saint Augustine); “Head and members form, as it were, one and the same mystical person” (Saint Thomas Aquinas). (#157)

Some mistakenly believe that Catholics assert the Pope as the Head of the Church, which he is not. Christ is the Head. The Pope is His vicar or chief steward here on earth, much like Eliakim was for King Hezekiah (Is 22:20-22). The bishops in communion with the Pope are like stewards as well, akin to the other royal officials of Ancient Israel. 

The other striking image is Christ as the Bridegroom and the Church as His Bride. The Catechism Compendium sums it up this way:

She is called the “Bride of Christ” because the Lord himself called himself her “Spouse” (Mark 2:19). The Lord has loved the Church and has joined her to himself in an everlasting covenant. He has given himself up for her in order to purify her with his blood and “sanctify her” (Ephesians 5:26), making her the fruitful mother of all the children of God. While the term “body” expresses the unity of the “head” with the members, the term “bride” emphasizes the distinction of the two in their personal relationship. (#158)

The charge of adultery by Israel in forsaking God is somewhat understandable in the Old Testament, which becomes even clearer why this charge is made when Jesus reveals Himself to be the Bridegroom and the Church as His Bride. Adultery was considered a grievous sin, which broke matrimonial covenants. In portraying the covenants made with Ancient Israel and later the Church as a marriage, our breaking them would be considered a grievous offense to God. The Catechism Companion, Vol I notes:

Idolatry was akin to adultery in the Old Testament; turning away from a covenant relationship with the Lord God was likened to adultery. Looking at Jesus as the Bridegroom and the Church as the Bride, we can more clearly see our call to faithfulness... God's calling us into his Church is a call of love, a call to be even more conformed to him as his Body and to allow ourselves to be loved by him as his Bride. (p. 228)

Finally, I like also how the Catechism Companion relates the belief of St. Joan of Arc in this:

At the cost of her own life, St. Joan of Arc recognized that even when the Church is broken, the Church is still the Body of Christ and the Bride of Christ. (p. 228) 

Apse mosaic, Santa Maria in Trastevere, Rome (c. 1140-43)

The resplendent lady pictured has been interpreted as the Blessed Virgin Mary and as the Church, Christ's glorious Bride. Christ the Bridegroom died for the Church, that he might sanctify her and make of her a suitable Bride. (p. 229)

Day 111: The Church as the Body of Christ

The comparison of the Church with the body casts light on the intimate bond between Christ and his Church. Not only is she gathered around him; she is united in him, in his body. Three aspects of the Church as the Body of Christ are to be more specifically noted: the unity of all her members with each other as a result of their union with Christ; Christ as head of the Body; and the Church as bride of Christ. CCC 789

In today's reading, the Catechism speaks of the Church as the Body of Christ - something I've been using in commenting on passages before today. Through grace, we have a "still more intimate communion" with Christ, especially in the Eucharist: "Whoever eats my flesh and drinks my blood remains in me and I in him" (Jn 6:56). As the Catechism Compendium notes:

The risen Christ unites his faithful people to himself in an intimate way by means of the Holy Spirit. In this way, those who believe in Christ, in as much as they are close to him, especially in the Eucharist, are united among themselves in charity. They form one body, the Church, whose unity is experienced in the diversity of its members and its functions. (#156)

We are individuals and bound through Christ in communion with one another. Both bring their own responsibilities and commitments. The Catechism Companion, Vol I puts it like this:

We place our individuality at the service of the Lord and the Church, but our individuality remains. Although virtue and sin can both be personal, neither can be private or isolated from the rest of the Body. Even hidden sin hurts both ourselves and the entire Church, and our virtuous acts, even those that are unknown to many will bless the Church. (p. 226)

Together with Jesus, we are truly One Body! 

Day 110: The People of God

Jesus Christ is the one whom the Father anointed with the Holy Spirit and established as priest, prophet, and king. the whole People of God participates in these three offices of Christ and bears the responsibilities for mission and service that flow from them. CCC 783

In today's reading, the Catechism speaks of how we are the People of God, both the characteristics of this and the responsibilities. The characteristics are spelled out in today's reading from the Catechism, summed up nicely in the Catechism Compendium:

One becomes a member of this people through faith in Christ and Baptism. This people has for its origin God the Father; for its head Jesus Christ; for its hallmark the dignity and freedom of the sons of God; for its law the new commandment of love; for its mission to be the salt of the earth and the light of the world; and for its destiny the Kingdom of God, already begun on earth. (#154)

The People of God are "priestly, prophetic, and royal people," sharing in the very characteristics of our Lord and Savior Jesus Christ. This means that in His priestly office, we are called to offer spiritual sacrifices, in His prophetic office to adhere to the faith and give witness to Him, and in His royal office to give service to those in need as our Lord did (#155). It is our hearts as individuals that God wants, as well as in communion with the rest of His flock. I like how the Catechism Companion, Vol I puts it:

God wants us to give our hearts individually to him, but he also wants us to give our hearts to him in communion with our brothers and sisters in faith - as a people, not just individuals... We have a mission to be the salt of the earth and the light of the world, as we have been brought into the mission of Jesus. (p. 224)

Day 109: Mystery of Union With God

"The Church, in Christ, is like a sacrament - a sign and instrument, that is, of communion with God and of unity among all men." The Church's first purpose is to be the sacrament of the inner union of men with God. Because men's communion with one another is rooted in that union with God, the Church is also the sacrament of the unity of the human race. In her, this unity is already begun, since she gathers men "from every nation, from all tribes and peoples and tongues"; at the same time, the Church is the "sign and instrument" of the full realization of the unity yet to come. CCC 775

In today's reading, the Catechism speaks of the Church as a sacrament and through Christ's Body, our mysterious union with God. Jesus is the Bridegroom and the Church is His Bride. We are commanded to love one another just as "Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her" (Eph 5:25-26). It is through the sacraments that the Church gives the ordinary means of the mystery of Christ's promise of salvation for those who believe and follow Him. As the Catechism Companion, Vol I notes: 

When we receive the sacraments, we come into contact with Christ's mission. The sacraments communicate salvation to us. The sacraments are not simply nice symbols, but rather they are the primary instruments through which the Holy Spirit spreads Christ's grace throughout his Church. (p. 222)

The Church is a mystery in that "her visible reality there is present and active a divine spiritual reality which can only be seen with the eyes of faith" (#151). The Catechism Compendium explains further what is meant by the Church as the "universal sacrament of salvation":

This means that she is the sign and instrument both of the reconciliation and communion of all of humanity with God and of the unity of the entire human race. (#152)

Finally, the Catechism Companion has some further thoughts on this that I found particularly apropos here:

We can easily see the brokenness of the visible Church, and therefore we sometimes miss out on recognizing that it is a vessel of God's love for the whole world as well as a visible sign of the building up of the whole people of God. At the Tower of Babel, there was division and a great scattering of humanity, but at Pentecost, the Holy Spirit reunited these people who had been divided. (p. 222) 

Day 108: Revealed by the Holy Spirit

"When the work which the Father gave the Son to do on earth was accomplished, the Holy Spirit was sent on the day of Pentecost in order that he might continually sanctify the Church." Then "the Church was openly displayed to the crowds and the spread of the Gospel among the nations, through preaching, was begun." As the "convocation" of all men for salvation, the Church in her very nature is missionary, sent by Christ to all the nations to make disciples of them. CCC 767

The Church, as founded by Christ and sustained by the work of the Holy Spirit, has as its core mission to spread the Gospel. As the Body of Christ, it is a visible communion, not an invisible one as some Protestants err in thinking, "through which he communicates truth and grace to all men" (CCC 771). The Catechism Compendium has this to say about the Church's mission:

The mission of the Church is to proclaim and establish the Kingdom of God begun by Jesus Christ among all peoples. The Church constitutes on earth the seed and beginning of this salvific Kingdom. (#150)

This does not mean that just being Catholic or in some kind of leadership position within the Church, guarantees holiness or at least a lack of sin. We live in a very broken world and that is reflected even in the Church here on earth. This should not give us despair either. As the Catechism Companion, Vol I notes:

In the Church, we are consoled by the Holy Spirit and healed and fed by the sacraments, but people in the Church sometimes fail us, just as we fail sometimes as followers of Christ... We live in a broken world, and the Church experiences wounds because of it. At the same time, we have been made for another world, and the Church is filled with the power of the Holy Spirit at every moment to lead us there. (p. 220)

Day 107: Origin of the Church

The Church is born primarily of Christ's total self-giving for our salvation, anticipated in the institution of the Eucharist and fulfilled on the cross. "The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus." "For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth the 'wondrous sacrament of the whole Church.'" As Eve was formed from the sleeping Adam's side, so the Church was born from the pierced heart of Christ hanging dead on the cross. CCC 766

In today's reading, the Catechism speaks of the origin of the Church. Put simply, the Church originates in Christ. It is His Body, meant to draw us closer and help us to become more like Him. Christians in the first few centuries believed that "the world was created for the sake of the Church," and we hold to this even today. As the Catechism Compendium summarizes:

The Church finds her origin and fulfillment in the eternal plan of God. She was prepared for in the Old Covenant with the election of Israel, the sign of the future gathering of all the nations. Founded by the words and actions of Jesus Christ, fulfilled by his redeeming death and Resurrection, the Church has been manifested as the mystery of salvation by the outpouring of the Holy Spirit at Pentecost. She will be perfected in the glory of heaven as the assembly of all the redeemed of the earth. (#149)

We are called to preach the Good News, bringing the Gospel to every person for the salvation of souls. That is the mission of Christ, the work of the Holy Spirit, and our calling as His witnesses. As the Catechism Companion, Vol I notes:

God will the salvation of every person who ever has lived or ever will live, and it comes to us through Jesus and through the Holy Spirit in the Church. We share in Christ's mission and his power, but we also have to share in his suffering if we are going to share in his glory... We are brought into the Church through the waters of Baptism and sustained by the blood of the Eucharist. (p. 218)

 

Day 106: Symbols of the Church

In Scripture, we find a host of interrelated images and figures through which Revelation speaks of the inexhaustible mystery of the Church. the images taken from the Old Testament are variations on a profound theme: the People of God. In the New Testament, all these images find a new center because Christ has become the head of this people, which henceforth is his Body. Around this center are grouped images taken "from the life of the shepherd or from cultivation of the land, from the art of building or from family life and marriage." CCC 753

In today's reading, the Catechism speaks of the many symbols for the Church that are used in Scripture. The Catechism Compendium summarizes many of these:

In Sacred Scripture, we find many images which bring out various complementary aspects of the mystery of the Church. The Old Testament favors those images that are bound to the people of God. The New Testament offers images that are linked to Christ as the Head of this people which is his Body. Other images are drawn from pastoral life (sheepfold, flock, sheep), from agriculture (field, olive grove, vineyard), from construction (dwelling place, stone, temple), and from family life (spouse, mother, family). (#148)

Jesus as the True Vine and members of His Church as the branches (Jn 15:1-10) is perhaps one of my favorites, partly because I really like the icon shown below. Christ is the Head and the only name through which we can be saved. The Church is His Body, even though at times many of us may be really terrible witnesses for Him. As the Catechism Companion, Vol I notes:

Some amazing saints have lived up to the Church's teachings, while some terrible sinners have not. Jesus is the one savior... There is no salvation through any other name or person in the world... It is essential to remember that Christ loves the Church, and we are called to have hearts that love as he loves. We are called to have hearts that love Christ's Church. (p. 216)

I'm reminded of the story of how Cardinal Consalvi, Pope Pius VII's Secretary of State, responded to Napoleon's boast that he could destroy the Church:

“If, in 1,800 years, we, the clergy, have not managed to destroy the Church, do you really believe that you will be able to do it?”

In like manner, try as we might, we will never make Jesus' promise in Matthew 16:18 into a lie. The Church is the "spotless spouse of the spotless lamb" (CCC 757) and He will always prevail.

Icon of Christ as the True Vine

Jesus is the Tree of Life: Scripture provides us with many symbols of the Church, of Christ's relationship to his people. One such image is portrayed here. Jesus is the vine, and we are the branches. He gives us life and vitality, whereas being cut off from him brings death. (p. 217)

Day 105: Christ's Church and its Mission

To believe that the Church is "holy" and "catholic," and that she is "one" and "apostolic" (as the Nicene Creed adds), is inseparable from belief in God, the Father, the Son, and the Holy Spirit. In the Apostles' Creed we profess "one Holy Church" (Credo . . . Ecclesiam), and not to believe in the Church, so as not to confuse God with his works and to attribute clearly to God's goodness all the gifts he has bestowed on his Church. CCC 750

The Catechism speaks more about the Church and the mission it was given by Christ and the Holy Spirit. That is, by "proclaiming his Gospel to every creature." It is important to remember that "the Church has no other light than Christ's" and as the Body of Christ, "is like the moon, all its light reflected from the sun." As Fathers like St. Hippolytus says, the Church is "where the Spirit flourishes." This doesn't mean that each of it's sinful members here on earth, including Christ's vicar, will always do so perfectly. The Catechism Companion, Vol I notes:

Jesus promises to guide the Church into all truth, but we also recognize that, because of the brokenness of humanity, there is going to be darkness in our history The brokenness does not come from God. The Church "belongs to the Lord," and the members of the Church belong to the Lord in a unique, powerful, very real way. (p. 214)

Day 104: The Holy Spirit and the Church

The mission of Christ and the Holy Spirit is brought to completion in the Church, which is the Body of Christ and the Temple of the Holy Spirit. This joint mission henceforth brings Christ's faithful to share in his communion with the Father in the Holy Spirit. the Spirit prepares men and goes out to them with his grace, in order to draw them to Christ. the Spirit manifests the risen Lord to them, recalls his word to them, and opens their minds to the understanding of his Death and Resurrection. He makes present the mystery of Christ, supremely in the Eucharist, in order to reconcile them, to bring them into communion with God, so that they may "bear much fruit." CCC 737

In today's reading, the Catechism speaks of the mission of the Holy Spirit and of Christ that "is brought to completion in the Church." As faithful Catholics, we are called to be His witnesses, to respond to the Spirit, and to spread the Gospel. A beautiful way the Catechism states this is we are to "spread the mystery of the communion of the Holy Trinity" (a bit of theosis perhaps in action?). The Catechism Compendium sums this up:

Christ communicates his Spirit and the grace of God through the sacraments to all the members of the Church, who thus bear the fruits of the new life of the Spirit. The Holy Spirit is also the Master of prayer. (#146)

I also rather like how the Catechism Companion, Vol I elaborates on this:

The mission of Christ and work of the Holy Spirit is made effective in the life of the Church... [which] communicates God's grace. The Holy Spirit continues to be the one who reveals Jesus to us. The Church is meant to teach and live the truth and to bring new life to others and bring others to this new life... Jesus did not just teach. Above all, he gave us access to the Father. Since that was his mission, it is our mission too. (p. 212) 

Day 103: The Power of Pentecost

On the day of Pentecost when the seven weeks of Easter had come to an end, Christ's Passover is fulfilled in the outpouring of the Holy Spirit, manifested, given, and communicated as a divine person: of his fullness, Christ, the Lord, pours out the Spirit in abundance. CCC 731

In today's reading, the Catechism speaks firstly of the coming of the Holy Spirit and Pentecost. "God is love" (1 Jn 4:8) and it is through His love that we have been gifted the Holy Spirit (Rom 5:5). The Holy Apostles received Him first at Pentecost, which was promised by Christ, and as the Catechism Compendium elaborates:

Fifty days after the Resurrection at Pentecost the glorified Jesus Christ poured out the Spirit in abundance and revealed him as a divine Person so that the Holy Trinity was fully manifest. The mission of Christ and of the Spirit became the mission of the Church which is sent to proclaim and spread the mystery of the communion of the Holy Trinity. (#144)

We have been restored to a correct relationship with God through the Holy Spirit and we are called to respond to the Spirit as Christ's witnesses. The importance of witness cannot be emphasized enough, especially today. As the Catechism Companion, Vol I notes:

Pope Paul VI wrote in 1975 in Evangelii Nuntiandi, "Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses." We have to not just say what we believe; we have to live what we believe in... We have to pray because we can only live the fruits of the Spirit by the power given by the Holy Spirit. On our own, we cannot do this. But we are not on our own. (p. 210) 

Day 102: The Holy Spirit's Mission

The entire mission of the Son and the Holy Spirit, in the fullness of time, is contained in this: that the Son is the one anointed by the Father's Spirit since his Incarnation - Jesus is the Christ, the Messiah. Everything in the second chapter of the Creed is to be read in this light. Christ's whole work is in fact a joint mission of the Son and the Holy Spirit. CCC 727

In today's reading, the Catechism speaks of the mission of the Holy Spirit one that He has jointly with the Son, Jesus Christ. The Holy Spirit prepared the way for the Incarnation through Mary. By His grace, she is "the burning bush of the definitive theophany," Theotokos and the Ark of the Bread of Life, the "Seat of Wisdom" as acclaimed in the liturgy, and through "her virginity became uniquely fruitful." As the Catechism Compendium explains:

The Holy Spirit brought to fulfillment in Mary all the waiting and the preparation of the Old Testament for the coming of Christ. In a singular way he filled her with grace and made her virginity fruitful so that she could give birth to the Son of God made flesh. He made her the Mother of the “whole Christ”, that is, of Jesus the Head and of the Church his body. Mary was present with the twelve on the day of Pentecost when the Holy Spirit inaugurated the “last days” with the manifestation of the Church. (#142)

By the grace of God, the Blessed Virgin Mary was "conceived without sin as the most humble of creatures" (CCC 722) and I like how the Catechism Companion, Vol I puts this on humility for us too:

Humility is "not thinking less of ourselves but thinking of ourselves less." The humble person is always rejoicing and giving glory to God because they realize that everything they have comes from the Lord. (p. 208)

All of this was in preparation for the Holy Spirit working with Jesus Christ in fulfillment of the Father's will. As the Catechism Compendium explains:

Beginning with his Incarnation, the Son of God was consecrated in his humanity as the Messiah by means of the anointing of the Spirit. He revealed the Spirit in his teaching, fulfilled the promises made to the Fathers, and bestowed him upon the Church at its birth when he breathed on the apostles after the Resurrection. (#143) 

The Holy Spirit was slowly revealed to the Apostles as our promised Paraclete, to "lead us into all truth" and "glorify Christ" (CCC 729). From the time of Christ's Apostles to us today, "the mission of Christ and the Spirit becomes the mission of the Church: 'As the Father has sent me, even so I send you'" (CCC 730).

Day 101: Expecting the Messiah

"Behold, I am doing a new thing." Two prophetic lines were to develop, one leading to the expectation of the Messiah, the other pointing to the announcement of a new Spirit. They converge in the small Remnant, the people of the poor, who await in hope the "consolation of Israel" and "the redemption of Jerusalem." CCC 711

The Catechism speaks of the expectation of the Messiah in today's reading, but this section limits itself to that "in which the relationship of the Messiah and his Spirit appears more clearly." It takes us through some of that history in the Old Testament, especially that found in Isaiah (cf Isa 11:1-2). As the Catechism Compendium writes:

The term “prophets” means those who were inspired by the Holy Spirit to speak in the name of God. The Spirit brings the prophecies of the Old Testament to their complete fulfillment in Christ whose mystery he reveals in the New Testament. (#140)

Their laying of the proverbial groundwork among the people for the coming of the Messiah was made even clearer by the immediate forerunner John the Baptist. As the Catechism Companion, Vol I notes:

In the Old Testament, the prophet Isaiah plays a significant part in preparing the people for the Messiah, and John the Baptist plays this role at the start of the New Testament, making way for Jesus Christ... The Holy Spirit has not only been acting since Pentecost but also had been acting before that time through the prophets, especially through John the Baptist. The Holy Spirit has operated throughout all human history... (p. 206)

The Holy Spirit began the work of restoring to man "the divine likeness" as "John's baptism was for repentance; baptism in water and the Spirit will be a new birth" (CCC 720).

 

Day 100: God's Word and Spirit

From the beginning until "the fullness of time," The joint mission of the Father's Word and Spirit remains hidden, but it is at work. God's Spirit prepares for the time of the Messiah. Neither is fully revealed but both are already promised, to be watched for and welcomed at their manifestation. So, for this reason, when the Church reads the Old Testament, she searches there for what the Spirit, "who has spoken through the prophets," wants to tell us about Christ. CCC 702

In today's reading, the Catechism speaks of how God revealed himself in the Old Testament. Each time, especially in the various theophanies, we "have hints of the reality, the power, and the working of the Holy Spirit from the very beginning all the way to now" (p. 204). He was there at Creation, for it belongs to Him to "rule, sanctify, and animate creation" and "he preserves creation in the Father through the Son" (CCC 703). God also worked through the prophets in the Old Testament, as the Catechism Compendium notes:

The term “prophets” means those who were inspired by the Holy Spirit to speak in the name of God. The Spirit brings the prophecies of the Old Testament to their complete fulfillment in Christ whose mystery he reveals in the New Testament. (#140)

 Although we became "disfigured in sin and death" after the Fall, we're still made "in the image of God" even though we are deprived of "the glory of God" (CCC 705). It is through the redemptive sacrifice of Christ, and the sacrament of Baptism that we are restored "in the Father's 'likeness' by [His] giving it again his Glory, the Spirit who is 'the giver of life'." It was a long, arduous process, but slowly God revealed more and more to us, fulfilling our hope of salvation. As the Catechism Companion, Vol I notes:

The Holy Spirit works in the midst of a place where there is no hope, and he gives hope. The Law was powerful in its ability to teach, but could not give salvation. We need the Holy Spirit. We are not called to be assimilated into the culture; we are called to live differently. That takes strength Tat takes the Holy Spirit. (p. 204)  

Day 99: Symbols of the Holy Spirit

There are many symbols of the Holy Spirit: living water which springs from the wounded Heart of Christ and which quenches the thirst of the baptized; anointing with oil, which is the sacramental sign of Confirmation; fire which transforms what it touches; the cloud, dark or luminous, in which the divine glory is revealed; the imposition of hands by which the Holy Spirit is given; the dove which descended on Christ at his baptism and remained with him. CC #139

In today's reading, the Catechism lists a bunch of different symbols for the Holy Spirit, drawn from Scripture and in the life of the Church. As this list and the accompanying explanations are a bit lengthy, I thought I'd use the summary from the Catechism Compendium instead to quote above. There is much I could say about each of these symbols, but will really only highlight one:

Water. The symbolism of water signifies the Holy Spirit's action in Baptism, since after the invocation of the Holy Spirit it becomes the efficacious sacramental sign of new birth: just as the gestation of our first birth took place in water, so the water of Baptism truly signifies that our birth into the divine life is given to us in the Holy Spirit. As "by one Spirit we were all baptized," so we are also "made to drink of one Spirit." Thus the Spirit is also personally the living water welling up from Christ crucified as its source and welling up in us to eternal life. CCC 694

It is fitting that water is the symbol of baptism, given that this is the sacrament by which we become a follower of Jesus, the stain of original sin is washed away, and our salvation comes (barring a fall from mortal sin). Through baptism, the death, burial, and resurrection of Christ become real in our lives. 

There is only one other symbol for the Holy Spirit I'd like to mention: the finger in CCC 700. The Catechism here mentions how this is used to drive out demons (Lk 11:20) and that the Law inscribed on stone tablets (Ex 31:18) is now written in the hearts of men (2 Cor 3:3). In the 9th century hymn Veni Creator Spiritus, it is the "Finger of the Hand Divine". I wonder though, is the finger seen by King Belshazzar and his guests writing in Aramaic, "MENE TEKEL PERES" (Dan 5), clearly a divine sign, also that of the Holy Spirit?

Depiction of the Christian Holy Spirit as a dove, by Gian Lorenzo Bernini, in the apse of Saint Peter's Basilica

Day 98: The Son and the Spirit

The One whom the Father has sent into our hearts, the Spirit of his Son, is truly God. Consubstantial with the Father and the Son, the Spirit is inseparable from them, in both the inner life of the Trinity and his gift of love for the world. In adoring the Holy Trinity, life-giving, consubstantial, and indivisible, the Church's faith also professes the distinction of persons. When the Father sends his Word, he always sends his Breath. In their joint mission, the Son and the Holy Spirit are distinct but inseparable. To be sure, it is Christ who is seen, the visible image of the invisible God, but it is the Spirit who reveals him. CCC 689

In today's reading, the Catechism speaks of how "when the Son and the Holy Spirit act, they act together" (p. 200). The Catechism Companion, Vol I says this in a good way:

A beautifully poetic way of describing this is that the Father is like the speaker, the Son is the Word, and the Spirit is the breath that accompanies the Word... Every time we confess Christ's lordship, it is always by the power of the Holy Spirit. (p. 200)

When we see Jesus, we also see the Holy Spirit, and vice versa. They are inseparable and work together in harmony for one purpose: the glory of God the Father and for us, the fulfillment of our hopes in salvation. As the Catechism Compendium puts this:

In the indivisible Trinity, the Son and the Spirit are distinct but inseparable. From the very beginning until the end of time, when the Father sends his Son he also sends his Spirit who unites us to Christ in faith so that as adopted sons we can call God “Father” (Romans 8:15). The Spirit is invisible but we know him through his actions, when he reveals the Word to us and when he acts in the Church. (#137)

He has many titles, the best in my view, is Paraclete or Consoler. The Holy Spirit is there for us always to motivate and guide us towards the truth, and to console us during our trials as Jesus told the Apostles in John 16:4-15.

“The Holy Spirit” is the proper name of the third Person of the Most Holy Trinity. Jesus also called him the Paraclete (Consoler or Advocate) and the Spirit of Truth. The New Testament also refers to him as the Spirit of Christ, of the Lord, of God - the Spirit of Glory and the Spirit of the Promise. (#138)

Day 97: Introduction to the Holy Spirit

"No one can say 'Jesus is Lord' except by the Holy Spirit."1 "God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!"'2 This knowledge of faith is possible only in the Holy Spirit: to be in touch with Christ, we must first have been touched by the Holy Spirit. He comes to meet us and kindles faith in us. By virtue of our Baptism, the first sacrament of the faith, the Holy Spirit in the Church communicates to us, intimately and personally, the life that originates in the Father and is offered to us in the Son. CCC 683

In today's reading, the Catechism gives us an intro to the Holy Spirit, but more one "in the divine 'economy'" than "in the context of Trinitarian 'theology'" (CCC 685). The latter was covered earlier. Together with the Father & Jesus the Holy Spirit is inescapable for us as believers. As the Catechism Companion, Vol I puts it:

If we have come to know Jesus, it has always been by the power of the Holy Spirit. In the sacraments, it is the power of the presence of the Holy Spirit that takes what Jesus did and brings it to us right now in this present moment. (p. 198)

Inspired by the saints? It is through what we see in their lives that the Holy Spirit has given them. Even in our prayer and any good works we may do, the power of the Holy Spirit and His grace shines through. He gets overlooked sometimes when it comes to "credit" but the Holy Spirit is very much at the heart of our faith.

The Catechism closes today's reading with this list of some of what the Holy Spirit does:

The Church, a communion living in the faith of the apostles which she transmits, is the place where we know the Holy Spirit:

- in the Scriptures he inspired;

- in the Tradition, to which the Church Fathers are always timely witnesses;

- in the Church's Magisterium, which he assists;

- in the sacramental liturgy, through its words and symbols, in which the Holy Spirit puts us into communion with Christ;

- in prayer, wherein he intercedes for us;

- in the charisms and ministries by which the Church is built up;

- in the signs of apostolic and missionary life;

- in the witness of saints through whom he manifests his holiness and continues the work of salvation. (CCC 688)

Day 96: The Church's Ultimate Trial

Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies her pilgrimage on earth will unveil the "mystery of iniquity" in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. the supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh. CCC 675

In today's reading, the Catechism speaks of the End Times, which, given that we do not know exactly when this will happen, it's safer to say are soon rather than not. The Antichrist will deceive many, within and outside the Church. The evil powers will have one last go at challenging God in trying to break His Church, which ultimately will fail. Some misguided souls believe in a rapture, during which the righteous of God will be removed from the earth in the blink of an eye to not suffer through such times. Yet such is not in accordance with Scripture nor the examples given to us by Christ Himself, the Apostles, and many Christians throughout the last 2,000 years. We are called to be His witnesses and as such "should expect to follow our Lord in his death, in being misunderstood, rejected, hated, and killed" (p. 196). Or to put it another way, we are to "take up [our] cross" and if we lose our lives for His sake, will find it again (Matt 16:24-26).

Yet it is not just the Antichrist himself we should turn away from, but the evil that he can try and sow within our hearts. As the Catechism Companion, Vol I puts it:

Humanity can be tempted to glorify itself - and put education, politics, good deeds, technology, science, or other people in place of God. While such things can be good, every time we replace God with them, we are turning away from him. This is idolatry. (p. 196)

Christ will judge all of us at the end of our lives and at the end of time, as "the conduct of each one and the secrets of hearts be brought to light" (CCC 678). The Catechism closes today's reading, except for a couple of "In Brief" points, in part with this sobering reminder that puts into words what the unrepentant sinner should feel looking at Michelangelo's fresco below: 

By rejecting grace in this life, one already judges oneself, receives according to one's works, and can even condemn oneself for all eternity by rejecting the Spirit of love. CCC 679

The Last Judgment by Michelangelo (1536-41), Sistine Chapel, Vatican City

Christ came first in humility and meekness, but at the end of time, he will come in glory and splendor to judge the living and the dead. (p. 197)

Day 95: Christ's Reign on Earth

"Christ died and lived again, that he might be Lord both of the dead and of the living." Christ's Ascension into heaven signifies his participation, in his humanity, in God's power and authority. Jesus Christ is Lord: he possesses all power in heaven and on earth. He is "far above all rule and authority and power and dominion", for the Father "has put all things under his feet." Christ is Lord of the cosmos and of history. In him, human history and indeed all creation are "set forth" and transcendently fulfilled. CCC 668

In today's reading, the Catechism gives us an intro of sorts into the next line of the Nicene Creed: "He will come again in glory to judge the living and the dead and his kingdom will have no end." Christ's kingdom is real and was established through the Church. Contrary to what some have claimed we Catholics believe, "As Lord, Christ is also head of the Church, which is his Body." The Pope and the bishops in communion with him are His vicars only here on earth, not the head of the Church. We don't know when precisely He will return, and those making sensational predictions through some number scheme or whatever else are false prophets, but we are called to live each day as His witnesses as if He will return at that moment. The Church on earth though is under siege, as it has been since Day One, not only from "evil spirits" and misguided souls outside of Christ's Body (Eph 6:12), but from those within. The day has not yet arrived when the wheat will be separated from the chaff (Matt 3:12). I like how the Catechism Companion, Vol I puts it:

The kingdom of Christ on earth is still under attack today. We are called the Church militant, the Church that continues to fight in the name of Jesus Christ against the powers of evil. Though Jesus is with us, we await his return with power and great glory at the end of time. (p. 194)

Christ has already defeated death and won the battle against evil, but we must cling to Him till the end. Maranatha! 

Day 94: Christ's Ascension into Heaven

After forty days during which Jesus showed himself to the apostles with ordinary human features which veiled his glory as the Risen One, Christ ascended into heaven and was seated at the right hand of the Father. He is the Lord who now in his humanity reigns in the everlasting glory of the Son of God and constantly intercedes for us before the Father. He sends us his Spirit and he gives us the hope of one day reaching the place he has prepared for us. (Catechism Compendium #132)

The Catechism discusses Christ's ascension into heaven in today's reading. Given the very deep material covered, I used the summary from the Catechism Compendium to quote above. Today's reading is one reason I'm glad I decided to re-read the Catechism and use the Ascension Press program. I had forgotten some things, or at least the importance of some, as I learned today. For example, the Catechism Companion, Vol I speaks of what this means for us:

In his ascension, Jesus unites humanity to divinity. The ascension completes his saving work. Humanity on its own cannot enter heaven. It is Jesus who unlocks the gates of heaven. He brought our humanity to heaven, so we can now come to the Father. (p. 192)

That part I had remembered the gist of, but not all the details (there's more in the Catechism itself).  Jesus is the high priest, offering Himself to the Father on our behalf, which I remembered from reading St. Paul's Epistle to the Hebrews, and even that the priest at Mass was acting in persona Christi with all this tied together with Ascension and more. As the Catechism Companion puts it: 

With the ascension, there is a new reality introduced into the life of the Trinity where the Son of God, who has always been offering himself to the Father in love, is also offering humanity to the Father through his one eternal sacrifice on the cross... When we participate in the Mass, we are tapping into that once-for-all sacrifice - not only what happened at Calvary and at the Last Supper, but what is constantly, permanently happening in heaven. (p. 192)

Ascension of Christ, Rabbula Gospels, 6th century

Day 93: The Meaning of the Resurrection

Christ's Resurrection is the fulfillment of the promises both of the Old Testament and of Jesus himself during his earthly life. The phrase "in accordance with the Scriptures" indicates that Christ's Resurrection fulfilled these predictions. CCC 652

In today's reading, the Catechism speaks about what the reality of Christ's Resurrection means for us. Besides giving us proof of the fulfillment of all promises made in both the Old and New Testaments, "Christ liberates us from sin" and "he opens for us the way to a new life" which "reinstates us in God's grace" (CCC 654). Furthermore, by Christ's Passion, we have become sons and daughters of God through His grace. As the Catechism Companion, Vol I explains:

Filial adoption is a technical term that basically means that we are adopted as sons and daughters of God the Father. Because of the life, death, and resurrection of Jesus, we now are capable of having God as our Father and also Jesus as our brother. (p. 190)

A short one today, but packed with deep meaning for us. One other thing I liked from the Catechism Companion in today's reading was this:

Reading the Catechism is not merely about transfer of information but about transformation. (p. 190)

Amen.

Day 92: The Man of Heaven

The Resurrection of Christ was not a return to earthly life. His risen body is that which was crucified and bears the marks of his passion. However,, it also participates in the divine life, with the characteristics of a glorified body. Because of this, the risen Jesus was utterly free to appear to his disciples how and where he wished and under various aspects. (Catechism Compendium #129)

In today's reading, Catechism speaks about the human body of Jesus, which was resurrected. Again, I used a summary of this section from the Catechism Compendium to quote rather than from the Catechism itself due to the length. His disciples didn't quite understand the Resurrection, fearing that Jesus they were seeing was a ghost, a fear that He allayed by eating a piece of fish in front of them (Lk 24:36-43). He was truly risen from the dead bodily, not as a ghost or in spirit. This means that he could still do things like eat. He still bore all the marks of the Passion, as St. Thomas learned (Jn 20:24-29). Yet it was a glorified body He had after the Resurrection. Everyone Jesus had miraculously raised from the dead, such as Lazarus (Jn 11:38-44), returned to their earthly lives and eventually died again for the final time. Jesus will not. As the Catechism Companion, Vol I explains:

When Jesus rose, he had a different condition, "beyond time and space." The risen glorious body of Jesus is "filled with the power of the Holy Spirit" and will never die... Christ emptied himself and took on human nature, but then he did not abandon it in his resurrection. Instead, he took humanity to himself. (p. 188)

In a mystery I will never fully understand, when Christ was raised from the dead, the Father by "doing so perfectly introduced his Son's humanity, including his body, into the Trinity" (CCC 648). Extraordinary! Christ united humanity and divinity in Himself!

The Incredulity of Saint Thomas by Caravaggio, c. 1602